A Cree person, is nīhithow, and creature (animal), is piskisīs.
A Cree-ture is a combination of the two. Ohcitow means, it was meant to be, by nature.
A Cree person, is nīhithow, and creature (animal), is piskisīs.
A Cree-ture is a combination of the two. Ohcitow means, it was meant to be, by nature.
The following weather terms are in Woodland Cree. The audio clips are much clearer than before.
mispon – it is snowing
kimowan – it is raining
miskwamiy-pahkisin – it is hailing
kitowak – there is thunder (thunderbirds are calling)
wāsiskotīpatho – lightning storm
kaskawahkamin – it is foggy
kaskawan – there is fog or mist
thikwaskwan – it is cloudy
wāsīskwan – sky is clear
thōtin – it is windy
tahkāyāw – it is cold
kīsopwīw – it is warm
kisāstīw – it is hot
athwāstin – it is calm
maci-kīsikāw – it is a miserable day
tahkithōwīw – there is wind chill
I took all the pictures shown on this post because I could not find an affordable stock online that I could use. I hope you enjoy this post, it took me a long time to get it done, but here it is.
Thank you for visiting.
We waited all week for it and it is finally here, Friday. Have a great weekend!
I mentioned before that nimosōm would sometimes stay with us on the reserve at the parents place during the summer. It was a beautiful summer day when he decided to go on a hike. He told me that there was an old trail he used to take to a small lake east of the reserve: “wīcīwin nosim, kiwī itohtāhitin apisci sākahikansīs, itī māna ikī kaskimohtiyān koskinikiyān.” (Come with me my grandchild, I will take you to a small lake, it is where I would go when I was young by cutting across).
So, it was set, we would be on foot and we were actually out to look for ptarmigans and partridges. He had a single-shot .22 caliber gun and I used a straight-bow and carried 5 store bought arrows. At this point, I had only shot small spring birds to make flour soup and missed many more squirrels (which brought in $1 a piece during trapping season). During the winter before, I had gone out on my own and hunted down a partridge which I just kept on missing, it was very disheartening.
About 15-20 minutes into our trip, we came across an old bear snare that was rusted and deserted to hang precariously on a log. He mentioned a name of the person who may have left it there and how they were so inept at looking after their snares. “tāpwī īsa ikī kakīpatiso awa kākī tāpwakwīt, nītha wītha nika tāpakōmoha maskwa.” (This person that set the snare was so stupid, I would have snared the bear).
As we got deeper into the woods, we came upon a group of ptarmigans. Nimosōm flashed his big smile, “watch out pithīw, watch out.” He went sneaking up on them and I heard a shot, bang! He got one of them, “mitoni īniyānanicik” (There is five of them). He managed to kill four of them and I got one right through the neck, it was such a proud moment for me.
After our kills, we did end up walking to the small lake. We sat and admired the view from afar as there was much marshland. We had our rest and we went back home. I hope to go back there this summer with my son.
paskisikan – gun
pithīw – ptarmigan
nimosōm – my grandfather
Going back to my blog about my grandfather and uncle tracking a wihtikō (NIMOSŌM AND MY UNCLE TRACK THE WIHTIKŌ), I received many comments and reactions on Facebook which is always good for website views and acknowledgement. I appreciate all comments and find them all interesting but the one that interested me the most, was the theory that it might be a Bigfoot.
Over the years, I have heard stories where huge rocks would be thrown at people on the side of a road when they were hitchhiking. Near my home reserve, there had been a sighting of a hairy, human shaped creature eating at the shore of a lake or river. One comment I read was that of a creature being seen in NWT that may have been a wihtikō but is a wihtikō sighting feasible?
From the descriptions I have read online, a wihtikō is more of a spiritual creature, an evil entity. It is the transformation of a starving human being into a crazy, evil creature that cannibalizes other humans to satisfy itself. I think that if a human turned into a crazy cannibal, then it could not be a monster.
Is it more likely that a Bigfoot could exist? It is hard for me to say. I have seen many videos on YouTube that show some type of hairy creature and many accounts of people who have seen it. The sightings all have similarities in their descriptions. It is hard for me to believe because I think many sightings can be explained. I also think that if I wanted to perpetrate such a hoax, I could do a good enough job to convince and fool many people.
Of course, I would not go about to try and pull a hoax because I don’t want to get shot. When I used to go out hunting ptarmigans and partridges with my bow and arrow or my 22 cal, I would have shot a strange creature, unless I completely freaked out and ran away, but anyway it would not be safe to go out pretending to be a Bigfoot.
On the outskirts of the reserve I lived in, there would be trees crisscrossed in weird ways that looked like it was on purpose. Since I was by myself during this time, I started to freak out a bit but convinced myself that it was trappers or mushroom pickers marking a good spot of some kind. The last thing I wanted, was to be alone with a creature from the woods, being an imaginative 12-year-old will do that. I had a straight-bow and some homemade arrows that had chipped deer boned tips, but I doubt that would have stopped a wihtikō or Sasquatch.
I wish I could have seen tracks or even a glimpse of something in the woods. I would gone out to investigate some more and would have done the research needed to try and get a picture or video to show the world. Tracks would be great to see, strange tracks that do not resemble any known animal. Maybe even tufts of hair that do not belong to any of the many rez dogs running around the bushes near my home reserve.
This summer, I plan on going to some familiar spots of when I was a kid with a bow and arrow. I hope the deforestation isn’t too bad.
According to nativevillage.org, the Cree Indians called the bigfoot “Wetiko,” very close to the pronunciation of wihtikō that I use, which is using SRO (standard roman orthography).
THE WENDIGO – The North Woods of Minnesota – https://www.prairieghosts.com/wendigo.html
A new video I haven’t seen before. Check it out and decide for yourself.
|Happy New Year to all my readers out there, here’s hoping for a great year in stories and Cree blogs.|
After Christmas, it was back to the old grind for the family in the trapline. We needed to check out traps, nets and snares for food and the weather did not always cooperate with us. Nimosōm was going to check anyway because like he would say: “namwāc wītha nītha nika kipihtinikon kīkway, kīyām ithikohk kātahkāyāk.” (Nothing is going to stop me, no matter how cold it is).
So off he went to check the traps and I hoped he would trap a “wacaskos” – muskrat. I loved boiled muskrat with napatākwa – potatoes, the “pahkwīsikanapoy” – flour soup, afterward would really hit the spot. If it was all mixed into one pot, even better. The supper that day was great, “kwayask nimitho micison” – I ate well.
ocīmikīsikāw (literally ‘kissing day’) New Years Day was like the rest of January, we said our greetings of Happy New Year and then went on with our day. During the month, we did much of our fishing not far from camp, of course as it is with all fishermen, we tried many spots and even made the lake look like a slice of swish cheese, holes of many sizes but none too big to fall into. “niki mohcikihtān kākī kwaskwīpicikiyān” – I had fun when I was fishing.
“ocīmikīsikāw” (literally ‘kissing day’) – New Years Day
“nimosōm” – my grandfather
“wacaskos” – muskrat
“napatākwa” – potatoes
“pahkwīsikanapoy” – flour soup
As a boy, I remember only one Christmas that we spend in the trapline. Other Christmases we would spend on reserve, whether at my parent’s house or my maternal grandparents house in town. The Christmas in trapline was very different.
On the days leading up to Christmas, my grandparents would talk about their other family members that I don’t think I ever met. It was always fascinating to me when they would sit and talk, occasionally laughing or sympathizing. It was a time of reminiscing old times and old friends.
When a certain person had done something crazy: “wahwāy, nanātohk māna ikī itahkamikiso” (Oh boy he used to do all kinds of things).
If there was a tragic story: “tāpwī māna nikī kitimakinawaw“(I would feel so sorry for her).
If nimosōm or nōhkom mentioned an old rival of my grandfather (actually a good friend of his), he would energize up a bit and say: “Ha, nikī mākwihāw māna kākī māsīhitowahk” (Boy did I ever give him a difficult time when we wrestled). At this time, my grandfather would look at me and gesture with his hands how he held them up before a wrestling match.
On Christmas day, my parents gave us gifts that we usually received every Christmas. At my grandfathers’ cabin, where I showed up every day before daylight, they were saying their Christmas greetings “mithomakōsīwikanisi” to each other and giving each other gifts they had at hand. They were not wrapped or neat, but it would be appreciated and accepted with a “tīniki” or “kinanāskomotin.”
Things were a bit more serious as giving was important and should be done, but not at the expense of surviving the long cold winter, by giving away your boots or mukluks (maskisina). The thankfulness shown seemed very genuine to me, it was an important lesson to learn. That afternoon, our auntie took us sliding “īsōskocowīyahk” on a very steep hill, it was a great time.
All that was different to me because my maternal grandparents in town, on the reserve, would do the whole Christmas thing. Great feasts and happy faces and gift giving that I loved very much as a child. The main language used was English with some Cree thrown in by my maternal grandparents. Those were happy, carefree memories that I cherish to this day.
Santa Clause was called wīsahkīcāhk and that is where I first heard the term. “wīsahkīcāhk kiwī kīyokākinow tipiskāki” (Santa Clause is going to come visit us tonight).
At the cabin when my paternal grandfather mentioned wīsahkīcāhk in his stories, I imagined Santa Clause as the main character. It was weird but funny when I think about it now. It was not until later that I found out about the Cree legend, possibly from Sesame Street, but I am not sure, it was so long ago.
The Christmas on the reserve was in stark contrast with the Christmas at the trapline but I am happy to have experienced both. I can only imagine now, how a Christmas would be for a modern family from the reserve today. No technology after the batteries have died, and even then, there would be no Internet access. The videos and audio files would be there but there would be little time enjoy such things when you need to go out and get your own food from the land. There is also getting your own water from the lake and getting your own wood and chopping it for firewood.
On the plus side, there is an abundance of trees in the forest you can take home to decorate, with whatever you can find. I know it doesn’t seem glamorous, but it needs to be done when you are out there. Relaxing in bed, is so much better after a long hard day, you won’t feel like climbing a tree to get a signal.
nimosōm – my grandfather
nōhkom – my grandmother
maskisina – footwear
īsōskocōwīyahk – we are sliding
tīniki – thank you
kinanāskomotin – I thank you
mithomakōsīwikanisi – Merry Christmas
iskocīsa – batteries
nīhithaw ātathōhkan – Cree Legend
makōsīwikanimistik – Christmas Tree
(I made up this descriptive word, if there is a proper way to say it, I would be happy to hear from you)
From Molly Ratt’s Showcase Gallery Three
mahihkan – wolf
mahihkanak – wolves
mahihkanis – small wolf, usually baby wolf
mahihkanisak – small wolves
mahihkan ōtho – a wolf howls
mahihkanak ōthowak – wolves are howling
mahihkanis ōtho – a small wolf howls
mahihkanisak ōthowak – small wolves are howling
A big thank you goes out to Cynthia Cook, a former colleague of mine.I used to call her office, “The Lions Den” before I submitted a new webpage on the Gift of Language and Culture website – http://giftoflanguageandculture.ca/
This website was a big help – itwêwina website http://sapir.artsrn.ualberta.ca/itwewina/eng/crkMacr/
Many years ago, my grandfather was packing his supplies to get ready. He had his gun, food and other camping gear laid out and was talking to nōhkom and to himself in Cree while he packed. Being 5-6 years old that time, I was curious as to where he was going.
Nimosōm, tānitī ōma īwī itōhtīn? (Grandfather, where are you going?)
acithow kotak wanīhikīskanaw īwih ispiciyān. (I’m moving to camp at another trapline for awhile).
Kinwīsk na? (For a long time?)
ispi ta wanihimowak nikik ikwa amisk, mihcīt itokī nika pīsiwāwak (Until I trap an otter and beaver, I’ll probably be bringing many of them home).
So off he went with his toboggan (otāpānāsk) all packed and ready to go. I wondered about all the places he would be travelling to and what kinds of animals he would meet up with. Would there be wolves? Moose? Or maybe even a coyote or two.
Speaking of coyotes, at night, we would hear the howling of what sounded like a pack of coyotes, one long drawn out howl after another. One time I ask if there might be very many coyotes across the lake looking at us. Namwāc ītokī, ahpō ītokī pīyak āwakācī nīso mīscacākanisak (Probably not, there is probably only one or two coyotes), he went on to say.
As I looked at him in disbelief, nimosōm looked at me with amusement and laughed a bit at my confused expression.
As it turns out, one or two coyotes can sound like many of them. I never forgot this lesson and is a story that I always wondered about until I was old enough to research on my own (not that I doubted my grandfather).
When he came back, he had a much bigger load on his sled (otāpānāsk), and it turns out that he brought much more than an otter or beaver, he had many muskrats and squirrels. We had a good harvest that year, all around, including for my father and uncles.
ikosi, tiniki kayamihtayin nimasinahikiwin – Thank you for reading my blog
My grandfather – nimosōm
Coyote – mīscacākanis
beaver – amisk
otter – nikik
sled, toboggan – otāpānāsk
muskrat – wacaskos
squirrel – anikwacās
Coyotes: Decoding Their Yips, Barks, and Howls – https://www.adirondackalmanack.com/2014/03/coyotes-decoding-yips-barks-howls.html
It has been one year since my grandfather passed away. He was born September 12, 1925 and lived a long live until December 6, 2017.
My best memories are from when I was a boy in the trapline. Listening to his stories and imagining all the details of his fascinating tales. They were great times with only a few bad times of being out of food. He usually knew when to go to town to get supplies and he would always asked me what I wanted him to bring me: “kīkway kā-nitowithihtaman ta-pītamātan?” (What do you want me to bring for you?), “coke ‘ikwa’ (and) bananas,” I would say. If he didn’t spend the night in town, that evening I would have my treat.
Many of the memories I treasure, are from when we would sit in the cabin, after a long day of checking snares and traps, telling each other stories. After one of his wihtikō stories, he stood up and said: “matwāncī nikaki papāsiha wihtikō, ikī nakiskawak” (I wonder if I could have given the wihtikō a tough time if I met up with him).
Right away, nōhkom (my grandmother) spoke up: “āpahkowisi, ka nipahisikisi ikī wāpamat wihtikō.” (Don’t be foolish, you would be scared to death if you saw the wihtikō), “namōthitokī” (I don’t think so), said my grandfather puffing out his chest and lifting his shoulders.
At the time, I truly believed he could have whipped wihtikō’s butt. I thought he was the strongest man alive. He talked about lifting “ayinānīw” (eight) eighteen-foot canoes over his head, straight over his head. nimosōm used to call himself “māwaci nāpiw” (the manliest man). As a kid, I ate it up.
The trips to the trapline went for a few years. I wished those days would never end but unfortunately, that’s not how life works. All good things come to an end. The last time nimosōm brought me coke and bananas, was when I was at home in Hall Lake, I was 12 years old. It was summer time, a time when we would be out on the lake going from island to mainland to island again, hunting for ducks. School was going to be starting soon at the time and I took what he bought for me and he stood there like he wanted to ask me something. Instead, he stayed quiet and went into his cab to go to Pesiw Lake. I stood at the steps just wanting to go with him. I watched the taxi drive out of sight as my mother told me, that he probably wanted me to go along. I already know that though.
I know education is important and I knew it then. I should have just gone with him.
kīkway kā-nitowithihtaman ta-pītamātan? – What do you want me to bring for you?
matwāncī nikaki papāsiha wihtikō, ikī nakiskawak – I wonder if I could have given the wihtikō a tough time if I met up with him
āpahkowisi, ka nipahisikisi ikī wāpamat wihtikō. – Don’t be foolish, you would be scared to death if you saw the wihtikō
namōthitokī – I don’t think so
ayinānīw – eight
māwaci nāpiw – the manliest man